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1)

(a) We just proved from the Rabbanan of Rebbi Eliezer in the Reisha of the Beraisa that the Neder of a woman which her husband annulled in advance does not come into effect. In the Seifa, the Rabbanan asked Rebbi Eliezer from Tevilah ('Im Matbilin K'li Tamei Litaher, Yatbilu K'li Tahor le'che'Yitamei'?).
What is their Kashya?

(b) How does the Seifa counter our previous proof from the Reisha?

(c) How do we account for the fact that the Reisha of a Beraisa assumes that, according to Rebbi Eliezer, the woman's Nedarim do not come into effect, and the Seifa of the same Beraisa holds the opposite?

(a) What do we learn from the Pasuk in Shemini " ... Al Kol Zera Zeru'a Asher Yizarei'a"?

(b) What 'Kal va'Chomer does Rebbi Eliezer learn from there?

(c) What is he trying to prove with this 'Kal va'Chomer?

(d) And what do we finally prove from here?

(a) How do we know that a girl of twelve cannot be sold as an Amah ha'Ivriyah' (a Jewish maidservant)?

(b) What Kashya does this pose on the Rabbanan of Rebbi Eliezer?

(c) We might prefer to ask on them from here rather than from the previous case of Tamei seeds (as Rebbi Eliezer does) because we are not so sure that the Rabbanan do not argue with Rebbi Eliezer there, whereas here, we know the Din of selling a Jewish maidservant to be unanimous.
What is the alternatively reason?

(a) How do we ultimately reconcile the Rabbanan in our Mishnah, with the two other cases where they seemingly agree with Rebbi Eliezer's 'Kal va'Chomer'?

(b) In that case, how can the Rabbanan above ask on Rebbi Eliezer from Mikveh (or from Taharah Belu'ah) - seeing as they agree with his 'Kal va'Chomer' on principle?

5)

(a) Until when can a husband (or father) annul the Nedarim of his wife (or daughter)?

(b) What does the Tana mean when he adds 'Yesh be'Davar Lahakel u'Lehachmir'?

(c) Why does the Tana demonstrate the case of 'Lehakel' with the example of 'Leilei Shabbos u've'Yom ha'Shabbos ... ', when the same applies to a weekday?

(d) In the Seifa, seeing as the Tana is demonstrating the case of 'Lehachmir', why does he say 'Meifer ad she'Lo Techshach' rather than 'Eino Meifer Ela ad she'Techshach' (which appears to be more appropriate)?

(a) The author of our Mishnah is the Tana Kama of a Beraisa.
What do Rebbi b'Rebbi Yehudah and Rebbi Elazar be'Rebbi Shimon say?

(b) The Tana Kama derives his opinion from the Pasuk "be'Yom Sham'o".
What is the source of Rebbi b'Rebbi Yehudah and Rebbi Elazar be'Rebbi Shimon?

(c) According to the Tana Kama, why does the Torah need to write "mi'Yom el Yom"? What would we have thought had it only written "be'Yom Sham'o"?

(d) And why does the Torah need to write "be'Yom Sham'o" according to Rebbi b'Rebbi Yehudah and Rebbi Elazar be'Rebbi Shimon? What would we have thought had it only written "mi'Yom el Yom"?

(a) Rebbi Shimon ben Pazi Amar Rebbi Yehoshua ben Levi ruled 'not like that pair'.
What did Rav say to Levi when he wanted to make Hafaras Nedarim after nightfall?

(b) Chiya bar Ashi would shoot arrows as he performed Hataras Nedarim, and Rabah bar Rav Huna would sit or stand, as he pleased. What does this teach us?

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